Jainism Some Essays

Author(s): A S Gopani
Publisher: Prakrit Bharti Academy

Page 86

Bhaktimarga and Jainism
[ 79 ranamastotra does amongst the followers of the cult of devotion. In both of them, we find, in the qualifying epithets of Arhan, the inclusion of all the qualifying epithets of Isvara or Paramatman, current in the various sects of the cult of devotion, beginning from the Vedic times till their own times. The epithets of God are formed of the various beliefs regarding God in various religious systems. All these have no place in Jainism. However, the Jaina Acaryas have given place to all of them without making the least change even in any of them. Therefore, we must believe that the idea or the concept of Godhood as is current in various schools of devotion or among the masses has had its impact on the Jaina Acāryas. They, therefore, adopted the epithets of other schools or systems as they were, instead of framing them in accordance with the theory regarding the highest Reality or Supreme Lord as put forth in Jainism. The original Jaina writers and commentators of these stotras have, no doubt, tried their utmost to put their own interpretations on those epithets but while doing so, to tell the fact, the desire of adoption, and not of synthesis, has played main part. They knew that the value of new epithets, expressive of the highest ideal or the logically valid quality will not be fully appreciated by the devotees at large. This left no alternative for them but to absorb in toto such epithets as were in conformity with their own idea, concept, or theory. This is why such names as are given below are found in Jinasahasranamas by various Jaina writers :
लक्ष्मीभर्त्रे नमो नमः, त्रिपुरारिः, त्रिनेत्रोऽसि त्वामंधकान्तकं प्राहुः, अर्धनारीश्वरःशिव:, हरः, शंकरः, अनन्तचक्षुः, विश्वात्मा, विश्वलोकेशः, विश्वतश्चक्षुरक्षर : विश्वयोनिः विश्वदृश्वा विभुर्धाता, विश्वेशो विश्वलोचनः, विश्वव्यापी, विधिर्वेधाः शाश्वतो विश्वतो मुखः।। विश्वकर्मा जगज्ज्येष्ठो, विश्वमूर्तिजिनेश्वरः । विश्वदृक् विश्वभूतेशो, विश्वज्योतिः, जगदीशो जगत्पतिः, यगादिपुरुषो ब्रह्मा पञ्चब्रह्ममयः शिवः । परः परतरः सूक्ष्मः, परमेष्ठी सनातनः स्वयं ज्योतिरजोऽजन्मा ब्रह्मयोनिः ग्रच्युतोऽनन्त, परमात्मा परं ज्योतिः त्रिजगत्परमेश्वरः, प्रजापतिः, स्थाणुः, हिरण्यगर्भा, सर्वात्मा, सर्वलोकेशः, विश्वतः पादो, सहस्त्रशीर्षः, सहस्त्राक्षः, स्त्रपात्' भूतभव्यभवद्भर्त्ता महेश्वरः, विश्वभृत् विश्वसृट् विश्वरूपात्मा, सुयज्वा ऋत्विग्, यज्ञपतिर्यज्ञो, 'व्योममूत्तिः ब्रह्मनिष्ठः परब्रह्मात्मा ब्रह्मसंभवः, पुराणपुरुषोत्तमः, स्रष्टा, पद्मेशः पद्मसंभूतिः, पद्मनाभिः पद्मयोनिर्जगद्योनिः ह्रषीकेशः, त्राता, पुण्डरीकाक्षः, वेदविद्वेद्यो, अनादिनिधन, महाप्रभुः, महेश्वरः चतुराननः जगद्गर्भो, शंकरः, त्रिजगत्पतिः जगन्नाथो, लक्ष्मीपतिः, लोकपतिः, त्रिपुरारिः, त्रिलोचनः, त्रिनेत्र, व्यम्बकः ॥
A fraction of the Vinayapāṭha, by a Jaina poet, has been given below. Therein, the ideal and concept of the cult of devotion instead of the same of devotion in Jainism have been employed :
मैं बंदौं जिन देवको कर प्रति निरमल भाव ।
कर्मबंध के छेदने
और न कछू उपाव ।। ६ ।।